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Journal articles on the topic 'Catholic Church in South America'

Author: Grafiati

Published: 4 June 2021

Last updated: 12 February 2022

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1

Turpijn, Willem Leonardus, William Cahyawan, and Benny Suwito. "Towards the Spirit of Renewal and Openess: The Roman Catholic Church Reforms and the Global South." Global South Review 1, no. 2 (2020): 49. http://dx.doi.org/10.22146/globalsouth.54477.

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The Second Vatican Council (1962-1965) has brought change into the Roman Catholic Church. Since that day, various changes has taken place within the Roman Catholic Church. Furthermore, the Roman Catholic Church which has always been associated with the Western world, especially European and North American countries, is and will face the "Global South" phenomenon. Some recent studies have shown this real shift. This study will try to present how the “Global South” phenomenon occurs, and what’s the role of the Roman Catholic Church and also local Church, as well as the opportunity to grow and developed more. Discussing also how the Roman Catholic Church which has been built from a fairly long tradition for around two millennia will face the situation of its universality and also at the same time its diversities and localities as the Church becomes increasingly dominated by Catholics in the Global South region. Some of ideas are the Church should embraces Global South, increasingly develop the spirit of renewal and openness, and the most important thing is to involving the participation of local Church in South Countries to overcome social issues that occurs or we called it a Participatory Church.

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2

Mantilla, Luis Felipe. "Mobilizing Religion for Democracy: Explaining Catholic Church Support for Democratization in South America." Politics and Religion 3, no. 3 (2010): 553–79. http://dx.doi.org/10.1017/s1755048310000179.

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AbstractThis article explores the conditions under which religious organizations push for democratization by addressing variation in support for democracy among Catholic Church authorities in South America. It argues that this can be best explained by leveraging key concepts used in the study of social movements: cultural frames, mobilizing resources, and political opportunity structures. This approach yields counter-intuitive insights about the role played by the Second Vatican Council, the size of national churches, and the crucial role of political parties. The empirical argument is formulated in terms of necessary and sufficient conditions, and tested using fuzzy-set Qualitative Comparative Analysis.

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3

Maughan, Steven S. "Sisters and Brothers Abroad: Gender, Race, Empire and Anglican Missionary Reformism in Hawai‘i and the Pacific, 1858–75." Studies in Church History 54 (May 14, 2018): 328–44. http://dx.doi.org/10.1017/stc.2017.18.

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British Anglo-Catholic and high church Anglicans promoted a new set of foreign missionary initiatives in the Pacific and South and East Africa in the 1860s. Theorizing new indigenizing models for mission inspired by Tractarian medievalism, the initiatives envisioned a different and better engagement with ‘native’ cultures. Despite setbacks, the continued use of Anglican sisters in Hawai‘i and brothers in Melanesia, Africa and India created a potent new imaginative space for missionary endeavour, but one problematized by the uneven reach of empire: from contested, as in the Pacific, to normal and pervasive, as in India. Of particular relevance was the Sandwich Islands mission, invited by the Hawaiian crown, where Bishop T. N. Staley arrived in 1862, followed by Anglican missionary sisters in 1864. Immensely controversial in Britain and America, where among evangelicals in particular suspicion of ‘popish’ religious practice ran high, Anglo-Catholic methods and religious communities mobilized discussion, denunciation and reaction. Particularly in the contested imperial space of an independent indigenous monarchy, Anglo-Catholics criticized what they styled the cruel austerities of evangelical American ‘puritanism’ and the ambitions of American imperialists; in the process they catalyzed a reconceptualized imperial reformism with important implications for the shape of the late Victorian British empire.

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4

O'Neill, Kevin Lewis. "The Unmaking of a Pedophilic Priest: Transnational Clerical Sexual Abuse in Guatemala." Comparative Studies in Society and History 62, no. 4 (2020): 745–69. http://dx.doi.org/10.1017/s0010417520000274.

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AbstractThroughout the second half of the twentieth century, Latin America became something of a dumping ground for U.S. priests suspected of sexual abuse, with north-to-south clerical transfers sending predatory priests to countries where pedophilia did not exist in any kind of ontological sense. This article, in response, engages the case of Father David Roney of the Archdiocese of Saint Paul and Minneapolis, Minnesota. After a career of accusations and payouts, with Roney entering and exiting Church-mandated therapy programs, Bishop Raymond Lucker retired this notoriously predatory priest to rural Guatemala in 1994. By placing Roney beyond the reach of psychiatrists, psychologists, and spiritual directors, the Roman Catholic Church leveraged a psychological and juridical difference between two geographical settings in order to render the pedophilia of this priest effectively non-existent, thereby insulating itself from further reputational damage and additional litigation. Given that the Roman Catholic Church has long been an empirical point of reference for studies of subject formation—from pastoralism and mysticism to ritual and the confession—this article adds that the Church also provides ample evidence of an opposite process: of unmaking people.

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5

Shelley, T. J. "A History of the Catholic Church in the American South, 1513-1900." Journal of Church and State 54, no. 2 (2012): 1–3. http://dx.doi.org/10.1093/jcs/css040.

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6

Pasquier, M. "A History of the Catholic Church in the American South, 1513-1900." Journal of American History 99, no. 1 (2012): 289–90. http://dx.doi.org/10.1093/jahist/jas047.

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7

D. Poché, Justin. "A History of the Catholic Church in the American South, 1513–1900." Journal of Contemporary Religion 28, no. 2 (2013): 343–44. http://dx.doi.org/10.1080/13537903.2013.783332.

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8

Babynskyi, Anatolii. "The Idea of Patriarchate of the UGCC in the Ukrainian Diaspora on the Eve of the Second Vatican Council." Ukrainian Religious Studies, no. 90 (March 31, 2020): 71–87. http://dx.doi.org/10.32420/2020.90.2087.

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The article covers the development of the idea of patriarchal status in 1945-1962 within the Ukrainian Greek Catholic Church in the diaspora, focusing mainly on the third wave of Ukrainian emigration. After the Second World War, about 250,000 Ukrainian refugees found themselves in Western Europe (DP camps), from where in 1947-1955, they moved to the countries of North and South America, Western Europe and Australia. The growing role of the Church, which continued to play a significant role in their lives after their resettlement to the countries mentioned above, marked the experience of their stay in the DP camps. The DP camps became a place of a closer rapprochement between Ukrainian Greek Catholics and Orthodox Christians, one consequence of which was the appeals of a Ukrainian Greek Catholic bishops with a proposal to create a joint patriarchate with Ukrainian Orthodox, which would be in unity with Rome. On the other hand, the expansion of the geography of the presence of the UGCC and the founding of new metropolises in Canada and the United States brought to the fore the question of the unity of all structural units of this Church at the global level, which, as some believed, could have been secured by the patriarchal institution. Finally, the patriarchate was considered by the post-war Ukrainian emigration as a means of preserving the unity of the diaspora in the face of assimilation and disintegration. Furthermore, in the future, as an institution that could effectively help the Church revive at home after independence. The last aspect of the patriarchal idea had a significant impact on the emergence of the Ukrainian patriarchal movement, and its closeness to the goals set by the third wave of Ukrainian emigration provided that movement with a high level of massiveness and passionate vigorousness for the movement.

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9

Arrieta-López, Milton. "Freemasonry in Colombia (18th-19th centuries): French or continental origin, leading Freemasons, the Catholic Church, political parties and revolutionary elements in South America." Perseitas 9 (November 5, 2020): 1. http://dx.doi.org/10.21501/23461780.3777.

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The history of Colombian Freemasonry can be divided into three clearly identifiable stages, this work focused on the first historical stage characterized by the influence of continental European Freemasonry. This article analyzed the essence of French freemasonry on the origin of the Colombian nation-state. The impact of operative or patriotic lodges in South America was reviewed in general, as well as the relations between the Catholic Church and the 19th-century leading freemasons. The methodology used is documentary review, bibliographic and critical analysis when consulting, reviewing and analyzing reference sources. The article attempts to gauge the scope of the masonic influence on the process of independence from Spain, and it arrives at the conclusion that without the intervention of masonic elements the revolutionary goals would not have materialized in the way they did.

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10

Remillard, A. "JAMES M. WOODS. A History of the Catholic Church in the American South, 1513-1900." American Historical Review 117, no. 5 (2012): 1584–85. http://dx.doi.org/10.1093/ahr/117.5.1584.

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11

Nolan, Charles E. "A History of the Catholic Church in the American South, 1513–1900 (review)." Catholic Historical Review 98, no. 3 (2012): 604–6. http://dx.doi.org/10.1353/cat.2012.0211.

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12

Tate, Adam. "James M. Woods, A History of the Catholic Church in the American South, 1513–1900." Catholic Social Science Review 17 (2012): 307–10. http://dx.doi.org/10.5840/cssr20121727.

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13

McNally, Michael J. "A History of the Catholic Church in the American South, 1513–1900 (review)." American Catholic Studies 123, no. 2 (2012): 100–101. http://dx.doi.org/10.1353/acs.2012.0019.

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14

Rainwater, Conan. "Christian Base Communities in Peru: Lessons for North America." Quest: A Journal of Undergraduate Research 5 (February 19, 2016): 81. http://dx.doi.org/10.17062/qjur.v5.i1.p81.

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<div class="page" title="Page 1"><div class="layoutArea"><div class="column"><p><span>This research hopes to bridge the gap between the churches of North and South America by advocating for Christian base communities (CEBs) in North America. It is necessary to look at Catholic Action in conjunction with Catholic social thought, as well as the Second Vatican Council. Finally, personal interviews with those involved with CEBs in two districts of Lima, Peru – Villa El Salvador and El Agustino, revealed there is a failure of CEBs to develop in those two respective areas. Despite the failure of CEBs to develop in those areas, CEBs are relevant to North America as they can contribute lessons for parishes in the U.S. The Catholicism in CEBs in Peru is not prevalent in North America because the standard is to focus on individual spirituality and there is a lack of emphasis on social Catholicism. </span></p></div></div></div>

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15

Faü, Jean-François Yazdani. "De la sainteté de Kaleb Ǝlla Aṣbǝḥa dans l’iconographie baroque portugaise". Aethiopica 18 (7 липня 2016): 7–21. http://dx.doi.org/10.15460/aethiopica.18.1.782.

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The holiness of Kaleb Ǝlla Aṣbǝḥa in Portuguese baroque iconography reveals the trajectory of a major actor of the triumph of Christianity in the south of the Arabic peninsula. This Christian sovereign, who defeated the Jewish king of Ḥimyar, Ḏū Nuwās, in 525 CE, became one of the most popular figures of Catholic devotion in South America. Pedro Páez, a Spanish Jesuit who lived in Ethiopia at the beginning of the seventeenth century, mentions him in his História da Etiópia. Later, benefiting from the progressive recognition of the holiness of African saints, this iconographical subject was popularized by the Catholic Church, thus breaking with the figure of the other, that of Jew or Moor, that of the enemy. This pillar of the Ethiopian church, refashioned according to western criteria, was presented as a unifying element of the devotion of black people in Brazil and Portugal, among whom he acquired an increasing visibility. La sainteté de Kaleb Ǝlla Aṣbǝḥa dans l’iconographie baroque portugaise révèle le parcours d’une des figures du triomphe du christianisme dans le sud de la Péninsule arabique. Ce souverain chrétien, vainqueur en 525 du judaïsme ḥimyarite, représenté par Ḏū Nuwās, devînt une des figures les plus populaires de la dévotion catholique du Nouveau monde. Pedro Páez, un Jésuite espagnol ayant vécu en Éthiopie au début du XVIIème siècle, mentionne le souverain dans sa História da Etiópia. Puis, au-delà du cheminement de la reconnaissance sacrée de saints africains, ce thème iconographique fut popularisé par l’Église catholique, rompant ainsi avec la figure de l’autre, celle du Juif ou du Maure, celle de l’ennemi. Remodelé sur des critères occidentaux, ce pilier de l’Église éthiopienne fut présenté comme un des éléments fédérateurs de la religiosité noire d’Amérique lusophone, au sein de laquelle il tendait à prendre une visibilité de plus en plus importante.

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Okafor, Amaechi Henry. "Isolation and Integration: Case Study of Latter-Day Saints in South-Western Nigeria." Religions 12, no. 6 (2021): 445. http://dx.doi.org/10.3390/rel12060445.

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Isolation and integration are two sides of the same coin, the former denoting negativity with the latter denoting positivity. The penetration of the LDS church into Nigeria in general and south-western Nigeria in particular has been faced with a considerable amount of opposition from the populace and the government. Nigeria is one of the most religious countries in Africa. Due to the vast demographic space, I am limiting our study to the south-western states, where it seems the church is growing more. The eastern region, to an extent, has also been experiencing considerable growth. Our queries are: what are the elements that depict isolation from other religious sects and society? What are the parameters for this phenomenon? Is there any evidence of integration? If so, how is this manifested? How are the male and female members of the LDS church trying to integrate into society and how has the response been? These among other questions are examined. Nigeria is originally a Catholic and Pentecostal religious environment, where open miracles, wonders and other phenomena are visible. These are hardly visible in LDS services, and this serves as motivation for non-members to oppose and isolate members of the LDS church from the fibers of society. The undetermined position of the LDS church and its non-registration with the Christian Association of Nigeria (CAN) has and continues to have relevant effects on the integration of the church and its members into the Christian circle of the country in general and the south-west in particular. I have discovered that, though the church’s growth in the south-west is visible, the possibility of integration has proven difficult. Due to the limited literature on this subject in the country, I have utilized semi-structured direct and indirect interviews of pioneers of the wards/units in the south-west, and also those who have investigated the church, many of whom still view the church as a cult. I also used an analytic approach that straddles critical discourse analysis and postcolonial theory. This paper proposes ways in which the members of the LDS church can better integrate themselves in a society that has a very different religious and cultural background to that of American society, where the church has more fully moved from isolation to integration.

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Zovkić, Mato. "A CATHOLIC VIEW OF INTERRELIGIOUS DIALOGUE IN THE TIME OF POPE FRANCIS." Zbornik radova 17, no. 17 (December 15, 2019): 205–24. http://dx.doi.org/10.51728/issn.2637-1480.2019.17.205.

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The Second Vatican Council (1962-1965) drew the attention of Catholics to human dignity of non-Christian believers who have right to their religious identity. After the Council Popes Paul VI, John Paul II and Benedict XVI established and supported the Pontifical Council for Interreligious dialogue with the task to study other religions as they perceive themselves and to organize friendly encounters with their representatives. Pope Francis, elected on 13 March 2013, brought into his ministry the experience of a Church leader in South America. This is why in his teaching documents, encounters and discourses he points out the social role of religion (Evangelii Gaudium, nos 176-258), the need for preserving environment as our common home (Laudato si, 199-245) and special pastoral care of couples in mixed marriages as believers who can practice interreligious dialogue by persevering in their religious affiliation (Amoris Laetitia, 247-248). On his apostolic journeys to Jordan, Palestine, Israel, Bosnia and Herzegovina and Egypt he met representatives of civil authorities and Muslim religious leaders. Sheikh of Al-Azhar Ahmed Al Tayeb gave him the opportunity to address the Muslim participants at the Peace Conference in Cairo on 28 April 2017. Pope Francis’s acts and speeches can inspire Religious Education teachers in Bosnia and Herzegovina to develop respective religious identities in their students by preserving shared values and introducing them to universal ethics.

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18

Gushee, David P. "Evangelicals and Politics: A Rethinking." Journal of Law and Religion 23, no. 1 (2007): 1–14. http://dx.doi.org/10.1017/s0748081400002575.

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I understand my primary task in this essay to be to take you inside the world of evangelical political reflection and engagement. Though I actually grew up Roman Catholic and attended the liberal Union Theological Seminary in New York, I am by now an evangelical insider, rooted deeply in red state mid-South America, a member of a Southern Baptist church (actually, an ordained minister), a teacher at a Tennessee Baptist university, and a columnist for the flagship Christianity Today magazine. Due to the blue state/red state, liberal/conservative boundary-crossing that has characterized my background, I am often called upon to interpret our divided internal “cultures” one to another. Trained to be fair-minded and judicious in my analysis and judgments (though not always successful in meeting the standards of my training), I seek to help bridge the culture wars divide that is tearing our nation apart.As one deeply invested in American evangelicalism, most of my attention these days now goes to the internal conversation within evangelical life about our identity and mission, especially our social ethics and political engagement. In this essay I will focus extensively on problems I currently see with evangelical political engagement, addressing those from within the theological framework of evangelical Christianity and inviting others to listen in to what I am now saying to my fellow evangelicals.

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Derose, Kathryn P., Malcolm V. Williams, Karen R. Flórez, et al. "Eat, Pray, Move: A Pilot Cluster Randomized Controlled Trial of a Multilevel Church-Based Intervention to Address Obesity Among African Americans and Latinos." American Journal of Health Promotion 33, no. 4 (2018): 586–96. http://dx.doi.org/10.1177/0890117118813333.

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Purpose: To implement a multilevel, church-based intervention with diverse disparity populations using community-based participatory research and evaluate feasibility, acceptability, and preliminary effectiveness in improving obesity-related outcomes. Design: Cluster randomized controlled trial (pilot). Setting: Two midsized (∼200 adults) African American baptist and 2 very large (∼2000) Latino Catholic churches in South Los Angeles, California. Participants: Adult (18+ years) congregants (n = 268 enrolled at baseline, ranging from 45 to 99 per church). Intervention: Various components were implemented over 5 months and included 2 sermons by pastor, educational handouts, church vegetable and fruit gardens, cooking and nutrition classes, daily mobile messaging, community mapping of food and physical activity environments, and identification of congregational policy changes to increase healthy meals. Measures: Outcomes included objectively measured body weight, body mass index (BMI), and systolic and diastolic blood pressure (BP), plus self-reported overall healthiness of diet and usual minutes spent in physical activity each week; control variables include sex, age, race–ethnicity, English proficiency, education, household income, and (for physical activity outcome) self-reported health status. Analysis: Multivariate linear regression models estimated the average effect size of the intervention, controlling for pair fixed effects, a main effect of the intervention, and baseline values of the outcomes. Results: Among those completing follow-up (68%), the intervention resulted in statistically significantly less weight gain and greater weight loss (−0.05 effect sizes; 95% confidence interval [CI] = −0.06 to −0.04), lower BMI (−0.08; 95% CI = −0.11 to −0.05), and healthier diet (−0.09; 95% CI = −0.17 to −0.00). There was no evidence of an intervention impact on BP or physical activity minutes per week. Conclusion: Implementing a multilevel intervention across diverse congregations resulted in small improvements in obesity outcomes. A longer time line is needed to fully implement and assess effects of community and congregation environmental strategies and to allow for potential larger impacts of the intervention.

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20

Stern, Andrew. "Southern Harmony: Catholic-Protestant Relations in the Antebellum South." Religion and American Culture: A Journal of Interpretation 17, no. 2 (2007): 165–90. http://dx.doi.org/10.1525/rac.2007.17.2.165.

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AbstractThis essay seeks to recover the experiences of Catholics in the antebellum South by focusing on their relations with Protestants. It argues that, despite incidents of animosity, many southern Protestants accepted and supported Catholics, and Catholics integrated themselves into southern society while maintaining their distinct religious identity. Catholic–Protestant cooperation was most clear in the public spaces the two groups shared. Protestants funded Catholic churches, schools, and hospitals, while Catholics also contributed to Protestant causes. Beyond financial support, each group participated in the institutions created by the other. Catholics and Protestants worshipped in each other's churches, studied in each other's schools, and recovered or died in each other's hospitals. This essay explores a series of hypotheses for the cooperation. It argues that Protestants valued Catholic contributions to southern society; it contends that effective Catholic leaders demonstrated the compatibility of Catholicism and American ideals and institutions; and it examines Catholic attitudes towards slavery as a ground for religious harmony. Catholics proved themselves to be useful citizens, true Americans, and loyal Southerners, and their Protestant neighbors approvingly took note. Catholic–Protestant cooperation complicates the dominant historiographical view of interreligious animosity and offers a model of religious pluralism in an unexpected place and time.

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21

Garrard-Burnett, Virginia. "Religious Pluralism, Democracy, and the Catholic Church in Latin America. Edited by Frances Hagopian. South Bend: University of Notre Dame Press, 2009. Pp. xxix, 498. Figures. Tables. Index. $45.00 paper." Americas 67, no. 01 (2010): 116–18. http://dx.doi.org/10.1017/s0003161500005174.

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Garrard-Burnett, Virginia. "Religious Pluralism, Democracy, and the Catholic Church in Latin America. Edited by Frances Hagopian. South Bend: University of Notre Dame Press, 2009. Pp. xxix, 498. Figures. Tables. Index. $45.00 paper." Americas 67, no. 1 (2010): 116–18. http://dx.doi.org/10.1353/tam.0.0270.

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23

Jodziewicz, Thomas W. "Woods, James M. A History of the Catholic Church in the American South, 1513–1900. Gainesville: University Press of Florida, 2011. xv+498 pp. $69.95 (cloth)." Journal of Religion 94, no. 3 (2014): 411–12. http://dx.doi.org/10.1086/677716.

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Vecsey, Christopher. "A History of the Catholic Church in the American South, 1513–1900. By James M. Woods. Gainesville: University Press of Florida, 2011. xv + 498 pp. $69.95 cloth." Church History 81, no. 3 (2012): 690–92. http://dx.doi.org/10.1017/s0009640712001540.

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25

McGreevy, John T. "Racial Justice and the People of God: The Second Vatican Council, the Civil Rights Movement, and American Catholics." Religion and American Culture: A Journal of Interpretation 4, no. 2 (1994): 221–54. http://dx.doi.org/10.1525/rac.1994.4.2.03a00040.

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Catholic participation in the southern civil rights movement culminated at Selma in March 1965. As was customary in much of the South, Selma's Catholic churches were strictly segregated, with the priests in charge of the African American “mission” parish ignored by the city's other clergy. (One attempt at integration of the city's “white” parish by a group of African American Catholic teenagers met with fierce resistance.) In addition, the bishop of Montgomery, Thomas Toolen, attempted to prevent northern Catholics from responding to the pleas of civil rights activists for assistance, maintaining that outsiders were “out of place in these demonstrations—their place is at home doing God's work… .” Regardless, priests from fifty different dioceses, lay people, and nuns flocked to Alabama to join in the marches.

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KITLV, Redactie. "Book Reviews." New West Indian Guide / Nieuwe West-Indische Gids 59, no. 1-2 (1985): 73–134. http://dx.doi.org/10.1163/13822373-90002078.

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-Stanley L. Engerman, B.W. Higman, Slave populations of the British Caribbean, 1807-1834. Baltimore: The Johns Hopkins University Press, Johns Hopkins Studies in Atlantic History and Culture, 1984. xxxiii + 781 pp.-Susan Lowes, Gad J. Heuman, Between black and white: race, politics, and the free coloureds in Jamaica, 1792-1865. Westport CT: Greenwood Press, Contributions in Comparative Colonial Studies No. 5, 1981. 20 + 321 pp.-Anthony Payne, Lester D. Langley, The banana wars: an inner history of American empire, 1900-1934. Lexington KY: University Press of Kentucky, 1983. VIII + 255 pp.-Roger N. Buckley, David Geggus, Slavery, war and revolution: the British occupation of Saint Domingue, 1793-1798. New York: The Clarendon Press, Oxford University Press, 1982. xli + 492 pp.-Gabriel Debien, George Breathett, The Catholic Church in Haiti (1704-1785): selected letters, memoirs and documents. Chapel Hill NC: Documentary Publications, 1983. xii + 202 pp.-Alex Stepick, Michel S. Laguerre, American Odyssey: Haitians in New York City. Ithaca and London: Cornell University Press, 1984. 198 pp-Andres Serbin, H. Michael Erisman, The Caribbean challenge: U.S. policy in a volatile region. Boulder CO: Westview Press, 1984. xiii + 208 pp.-Andres Serbin, Ransford W. Palmer, Problems of development in beautiful countries: perspectives on the Caribbean. Lanham MD: The North-South Publishing Company, 1984. xvii + 91 pp.-Carl Stone, Anthony Payne, The politics of the Caribbean community 1961-79: regional integration among new states. Oxford: Manchester University Press, 1980. xi + 299 pp.-Evelyne Huber Stephens, Michael Manley, Jamaica: struggle in the periphery. London: Third World Media, in association with Writers and Readers Publishing Cooperative Society, 1982. xi + 259 pp.-Rhoda Reddock, Epica Task Force, Grenada: the peaceful revolution. Washington D.C., 1982. 132 pp.-Rhoda Reddock, W. Richard Jacobs ,Grenada: the route to revolution. Havana: Casa de Las Americas, 1979. 157 pp., Ian Jacobs (eds)-Jacqueline Anne Braveboy-Wagner, Andres Serbin, Geopolitica de las relaciones de Venezuela con el Caribe. Caracas: Fundación Fondo Editorial Acta Cientifica Venezolana, 1983.-Idsa E. Alegria-Ortega, Jorge Heine, Time for decision: the United States and Puerto Rico. Lanham MD: North-South Publishing Co., 1983. xi + 303 pp.-Richard Hart, Edward A. Alpers ,Walter Rodney, revolutionary and scholar: a tribute. Los Angeles: Center for Afro-American Studies and African Studies Center, University of California, 1982. xi + 187 pp., Pierre-Michel Fontaine (eds)-Paul Sutton, Patrick Solomon, Solomon: an autobiography. Trinidad: Inprint Caribbean, 1981. x + 253 pp.-Paul Sutton, Selwyn R. Cudjoe, Movement of the people: essays on independence. Ithaca NY: Calaloux Publications, 1983. xii + 217 pp.-David Barry Gaspar, Richard Price, To slay the Hydra: Dutch colonial perspectives on the Saramaka wars. Ann Arbor MI: Karoma Publishers, 1983. 249 pp.-Gary Brana-Shute, R. van Lier, Bonuman: een studie van zeven religieuze specialisten in Suriname. Leiden: Institute of Cultural and Social Studies, ICA Publication no. 60, 1983. iii + 132 pp.-W. van Wetering, Charles J. Wooding, Evolving culture: a cross-cultural study of Suriname, West Africa and the Caribbean. Washington: University Press of America 1981. 343 pp.-Humphrey E. Lamur, Sergio Diaz-Briquets, The health revolution in Cuba. Austin: University of Texas Press, 1983. xvii + 227 pp.-Forrest D. Colburn, Ramesh F. Ramsaran, The monetary and financial system of the Bahamas: growth, structure and operation. Mona, Jamaica: Institute of Social and Economic Research, University of the West Indies, 1984. xiii + 409 pp.-Wim Statius Muller, A.M.G. Rutten, Leven en werken van de dichter-musicus J.S. Corsen. Assen, The Netherlands: Van Gorcum, 1983. xiv + 340 pp.-Louis Allaire, Ricardo E. Alegria, Ball courts and ceremonial plazas in the West Indies. New Haven: Department of Anthropology of Yale University, Yale University Publications in Anthropology No. 79, 1983. lx + 185 pp.-Kenneth Ramchand, Sandra Paquet, The Novels of George Lamming. London: Heinemann, 1982. 132 pp.

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Jose, Justin Pallickal, Vinod C. V, and A. Shahin Sultana. "Dalits in Catholic Church of South India." Contemporary Voice of Dalit 6, no. 1 (2013): 99–115. http://dx.doi.org/10.1177/0974354520130110.

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28

Cava, Ralph Della, Thomas C. C. Bruneau, Chester E. Gabriel, and Mary Mooney. "The Catholic Church and Religions in Latin America." Hispanic American Historical Review 67, no. 1 (1987): 167. http://dx.doi.org/10.2307/2515228.

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Cava, Ralph Della. "The Catholic Church and Religions in Latin America." Hispanic American Historical Review 67, no. 1 (1987): 167–68. http://dx.doi.org/10.1215/00182168-67.1.167.

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Seberechts, Frank. "Onderduikers en vluchtelingen na de Tweede Wereldoorlog: een nieuwe onderzoekspiste." WT. Tijdschrift over de geschiedenis van de Vlaamse beweging 67, no. 1 (2008): 55–65. http://dx.doi.org/10.21825/wt.v67i1.12462.

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Op het einde van de Tweede Wereldoorlog slaagde een aantal nazi's en collaborateurs erin onder te duiken of de vlucht te nemen naar het buitenland. In deze bijdrage proberen we een aanzet te geven voor verder onderzoek.Volgens nazi-jager Simon Wiesenthal werd kort na de oorlog een organisatie van voormalige SS-ers opgericht, met de naam 'Odessa'. Die zorgde voor vluchtroutes en dekmantels voor voormalige nazi's. Veel harde bewijzen voor het bestaan van een dergelijk netwerk werden tot nog toe niet gevonden. Hoewel Wiesenthals versie vaak kritiekloos werd overgenomen door heel wat auteurs, rees in de voorbije jaren steeds meer twijfel.Ook in Vlaanderen doken nazi's en collaborateurs onder, of ze slaagden erin naar het buitenland (vooral Spanje, Ierland en Zuid-Amerika) te ontkomen. Bij hun onderduiken en hun vlucht konden zij rekenen op de steun van medestanders in België en in de omringende landen. Er bestonden wel degelijk ontsnappingslijnen voor ondergedoken incivieken. De ondersteuning van de onderneming werd wellicht mogelijk gemaakt door lotgenoten, sympathisanten en de katholieke kerk. Voor zover we tot nu toe konden nagaan, was er ook in België echter geen sprake van een alomvattend netwerk van steunverlening aan ondergedoken en vluchtende collaborateurs. Toch dient dit verder onderzocht. Bronnen voor verder onderzoek bevinden zich onder meer in het ADVN, het Ministerie van Buitenlandse Zaken en in diverse buitenlandse archieven.________Persons in hiding and fugitives after the Second World War: a new area of researchAt the end of the Second World War a number of Nazis and collaborators managed to go into hiding or take refuge abroad. In this contribution we attempt to instigate further research into this subject.According to Nazi-hunter Simon Wiesenthal an organisation of former SS members, called 'Odessa', was founded shortly after the war. It provided escape routes and covers for former Nazis. Until now not much hard evidence has been found for the existence of such a network. Although quite a few authors often repeated Wiesenthal’s version without criticism, doubts concerning these matters have increased over the past years.In Flanders Nazis and collaborators also went into hiding or managed to escape abroad (particularly to Spain, Ireland and South America). When they went into hiding or took refuge they could count on the support of their associates in Belgium and surrounding countries. There were indeed escape lines for collaborators in hiding. It is possible that the enterprise was facilitated by fellow-sufferers, sympathizers and the Catholic Church. In as far as we have been able to verify until now, however, there was no question of the existence in Belgium of a comprehensive network to assist collaborators in hiding and in flight. Yet this deserves further investigation. Sources for additional research may be found among others in the ADVN, the Ministry of Foreign Affairs and in various foreign archives.

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Gooren, Henri. "The Catholic Charismatic Renewal in Latin America." Pneuma 34, no. 2 (2012): 185–207. http://dx.doi.org/10.1163/157007412x642399.

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Abstract The Catholic Charismatic Renewal (CCR) is the most important lay movement in the Roman Catholic Church in Latin America, yet it has received scant academic attention. After describing the start of the CCR, I discuss its expansion into Latin America, its self-understanding, outsider criticisms, responses of national bishops’ conferences, and two country case studies based on my first-hand ethnographic fieldwork: Nicaragua and Paraguay. I end with some general conclusions, chief of which is my analysis of the CCR as a globalized revitalization movement that aims to (re)connect individual Catholics to the Roman Catholic Church.

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MELENDEZ, Guillermo. "The Catholic Church in Central America: Into the 1990s." Social Compass 39, no. 4 (1992): 553–70. http://dx.doi.org/10.1177/003776892039004005.

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Carlin, David R. "The Sudden Decline of the Catholic Church in America." Catholic Social Science Review 10 (2005): 107–16. http://dx.doi.org/10.5840/cssr2005109.

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Gorski, John F. "How the Catholic Church in Latin America Became Missionary." International Bulletin of Missionary Research 27, no. 2 (2003): 59–64. http://dx.doi.org/10.1177/239693930302700203.

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Stark, Rodney, and Buster G. Smith. "Pluralism and the Churching of Latin America." Latin American Politics and Society 54, no. 2 (2012): 35–50. http://dx.doi.org/10.1111/j.1548-2456.2012.00152.x.

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AbstractReliable data on Protestant and Catholic membership in 18 Latin American nations show that Protestants have recruited a larger percentage of the population in many nations than previously estimated. Analysis of these data shows that, as predicted by the theory of religious economies, the Catholic Church has been invigorated by the Protestant challenge: Catholic mass attendance has risen to unprecedented levels, and is highest in nations where Protestants have made the greatest gains.

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Crahan, Margaret E. "Cuba: Religion and Revolutionary Institutionalization." Journal of Latin American Studies 17, no. 2 (1985): 319–40. http://dx.doi.org/10.1017/s0022216x00007914.

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Both before and after the 1959 revolution, the Catholic Church in Cuba deviated from the norm in Latin America. This is in large measure due to the unique historical and social experience of Cuba, as well as to the fact that the church remained until the early 1960s largely a missionary outpost of Spain. When the revolution occurred, the Catholic Church was frozen in a pre-Vatican II mold which was reinforced by an exodus of clergy, religious and laity. The economic and diplomatic embargo of Cuba further isolated the church from progressive trends within the international church. Thus, the ferment unleashed by Vatican II (1962–5) and the Latin American Bishops Conference at Medellín, Colombia (1968) had less impact than changes resulting from the Cuban Revolution. As a consequence, the Catholic Church in Cuba entered the 1970s with limited theological and pastoral resources to meet the challenge of a consolidated Marxist/Leninist revolution. As an institution, the Catholic Church in Cuba is, as it was in 1959, the weakest in all of Latin America.

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Latkovic, Mark S. "The Catholic Church in America, the Discipline of Bioethics, and the Culture of Life." Linacre Quarterly 78, no. 4 (2011): 415–36. http://dx.doi.org/10.1080/002436311803888221.

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In this paper, I will first briefly discuss why the Catholic Church has always had and continues to have such a great concern for bioethics or health-care ethics, while I also highlight the biblical roots of this concern. Secondly, I will describe some of the ways in which the Catholic Church in America has exercised a positive influence in the field of bioethics, or what was in the mid-twentieth century often called medical ethics. Thirdly, I will sketch how and why the Church has to a large extent lost this influence, tracing how secularization both inside and outside the Church contributed to the destruction of the so-called “Catholic ghetto” and to the assimilation of ideas from the culture that were often alien to the Gospel and sound moral reasoning. Finally, I will offer some general reflections on how the Church can regain her influence in this area—especially with the goal in mind of building a culture of life in American society—and how Catholic scholars in particular can contribute to this effort by following the lead of the late Pope John Paul II's 1995 encyclical on bioethics, Evangelium vitae, whose twentieth anniversary is fast approaching.

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Penyak, L. M. "Religious Pluralism, Democracy, and the Catholic Church in Latin America." Journal of Church and State 52, no. 4 (2010): 740–43. http://dx.doi.org/10.1093/jcs/csq129.

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Elliott, Peter. "Discreet Proto‐Pentecostals: The Catholic Apostolic Church in North America." Journal of Religious History 43, no. 3 (2019): 328–41. http://dx.doi.org/10.1111/1467-9809.12601.

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Klaiber, Jeffrey. "The Catholic Church, moral education and citizenship in Latin America." Journal of Moral Education 38, no. 4 (2009): 407–20. http://dx.doi.org/10.1080/03057240903321899.

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Chesnut, R. Andrew. "How Latin America Saved the Soul of the Catholic Church." Pneuma 32, no. 2 (2010): 301–2. http://dx.doi.org/10.1163/157007410x509281.

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D'Agostino, Peter R. "The Scalabrini Fathers, the Italian Emigrant Church, and Ethnic Nationalism in America." Religion and American Culture: A Journal of Interpretation 7, no. 1 (1997): 121–59. http://dx.doi.org/10.1525/rac.1997.7.1.03a00050.

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Philip Gleason has observed that the Roman Catholic church in the United States has been an “institutional immigrant” for much of its history. The idea of an “institutional immigrant,” posed in the Singular and distinguished from “the immigrant peoples who comprised the Catholic population,” presupposes a basic if undefined unity to American Catholicism. The nature of that unity has always been a highly contested issue. Gleason's formulation also suggests that the experience of the Catholic church is illuminated by considering its history in light of the processes that have occupied students of immigration—Americanization, generational transition, assimilation, the invention of ethnicity, and the like. The nature of these processes has also given rise to debates as Americans grapple to understand their cultural identity. In short, Gleason's idea lends itself to debate about the normative significance of American Catholicism, American culture, and their relationship to one another. In the interest of enriching this debate, I would suggest that the Roman Catholic church in the United States has also been an institutional emigrant.

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Krom, Michael P. "Orestes Brownson For and Against America." Catholic Social Science Review 26 (2021): 89–98. http://dx.doi.org/10.5840/cssr2021268.

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The compatibility, or lack thereof, between Catholicism and American citizenship is continually raised by Catholic political theorists. With each new political crisis we face as a nation, proponents and opponents trot out their arguments in an attempt to prove that Americanism continues to nourish, or poison, the Body of Christ. This argument has been raging for nearly 200 years, and today an important contributor to this conversation is often overlooked: Orestes Brownson. While in his magnum opus, The American Republic, he spoke eloquently of America’s providential and Catholic mission, in 1870 he confided in Isaac Hecker that he had lost all hope for America and saw her as a corrupting influence on the Church in America. In this essay I explore Brownson as for and against America, showing how his later book, Conversations: Liberalism and the Church, reveals a consistency between his apparently contradictory stances.

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Borland, Elizabeth. "Cultural Opportunities and Tactical Choice in the Argentine and Chilean Reproductive Rights Movements." Mobilization: An International Quarterly 9, no. 3 (2004): 327–39. http://dx.doi.org/10.17813/maiq.9.3.h21v5383812780j5.

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Reproductive rights movements throughout Latin America contend with the strong influence of the Catholic Church. In Argentina and Chile, two predominately Catholic countries where abortion is illegal yet common, reproductive rights activists see the church as their focal opponent. Analyzing data on the reproductive rights movement in each case, I argue that cultural opportunity is important for understanding the ways that activists address religion and the church in strategizing collective action frames. In Argentina, weak social support of the church foments more confrontational activism, despite the institutional power that the church still wields. In Chile, strong links between church and society obstruct reproductive rights challengers, leading to more cautious critiques of the church. Considering political and cultural opportunities is necessary when studying movements that make claims on both state and society, especially movements that challenge powerful cultural actors like the Catholic Church

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Lawrence, Duncan. "Immigration Attitudes in Latin America: Culture, Economics, and the Catholic Church." Latin Americanist 55, no. 4 (2011): 143–70. http://dx.doi.org/10.1111/j.1557-203x.2011.01131.x.

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Weis, Robert. "Local Church, Global Church: Catholic Activism in Latin America from “Rerum Novarum” to Vatican II." Hispanic American Historical Review 97, no. 3 (2017): 560–62. http://dx.doi.org/10.1215/00182168-3934120.

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Keogh, Stacy, and Richard L. Wood. "The rebirth of Catholic collective action in Central America: A new model of church-based political participation." Social Compass 60, no. 2 (2013): 273–91. http://dx.doi.org/10.1177/0037768613481912.

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We analyze a new effort at collective political mobilization, sponsored by the Catholic Church in Central America following the demobilization of church-linked liberationist movements since the early 1990s. The current effort strives to re-project social Catholicism into the public arena by drawing on traditional Catholic structures, the cultural legacy of liberationist Catholicism, and a model of democratic organizing promoted by the PICO National Network in the United States. Drawing primarily on ethnographic and interview data, we explain the initial success of the effort in the light of the literature on resource mobilization, mobilizing structures, and the cultural dynamics of social movements, then assess the ongoing and future challenges that PICO-Central America is likely to face. We argue that despite PICO’s challenges in Central America, the movement represents a rebirth of Catholic activism in the region and holds significant promise as one element in the consolidation of democratic politics in Central America.

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Hegy, Pierre. "A critical note on Aparecida and the future of the Catholic Church of Latin America." Social Compass 59, no. 4 (2012): 539–51. http://dx.doi.org/10.1177/0037768612462512.

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The conclusions of the Fifth Conference of Bishops of Latin America meeting in Aparecida in 2007 are entitled ‘Disciples and Missionaries of Jesus Christ.’ When analyzed in the light of the Catechism of the Catholic Church, the traditional doctrines of soteriology, the sacraments, ecclesiology, and authority in the Church are missing; they are also missing in the conclusions of the previous conferences of Latin American bishops and in the Second African Synod. The conference of Medellin of 1968 had inaugurated the see-judge-act methodology, but it is missing in Aparecida. Also missing is a strong emphasis on social justice and structural sin, which are central to liberation theology. However, missionary discipleship is not just an ideal in Latin America; it is practiced through the Holy Popular Mission of Brazil and small communities in Guatemala. Hence the Catholic Church of Latin America is heading in a new direction. In this way, it is an example of a Church-type structure with some features of the sect type.

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Mitchell, Margaret M. "A Plot of Possibilities: Elizabeth Clark's The Fathers Refounded." Church History 89, no. 2 (2020): 404–8. http://dx.doi.org/10.1017/s0009640720001250.

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Elizabeth A. Clark's immensely learned new book, The Fathers Refounded: Protestant Liberalism, Roman Catholic Modernism, and the Teaching of Ancient Christianity in Early Twentieth-Century America, which follows directly on her examination of the nineteenth century in Founding the Fathers: Early Church History and Protestant Professors in Nineteenth-Century America, is a joy to read and from which to learn about the histories of our discipline, the history of Christianity. Chiefly, the book documents, through in-depth study of three fascinating figures, the severance of the field of “church history” from “theology” and, in particular, its pivotal moments within Protestant and Catholic “modernism.”

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Rosado-Nunes, Maria José Fontelas. "Continuidade e Mudança - A dinâmica de uma instituição religiosa: a Igreja Católica na América Latina – Uma resenha." HORIZONTE - Revista de Estudos de Teologia e Ciências da Religião 16, no. 49 (2018): 417–22. http://dx.doi.org/10.5752/p.2175-5841.2018v16n49p417-422.

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Resenha: ANDES, Stephen J.C.; YOUNG, Julia. Local Church, Global Church: Catholic Activism in Latin America from Rerum Novarum to Vatican II. Washington, DC, The Catholic University of America Press, 201O livro em questão insere-se em uma perspectiva analítica, tentando mostrar o jogo de adaptação e de continuidade ao trabalho no continente americano. Apesar do reconhecimento das mudanças notáveis introduzidas pelo Vaticano II, a tese é que, ao contrário do que é sugerido por uma certa literatura de historiografia e teologia latino-americana, o ativismo católico dos anos 60 e 80 teve suas origens no período anterior, tendo, em parte, como ponto de partida a encíclica Rerum Novarum.

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